Leviticus 18

Exhortation to Obedience and Life

1 The Lord spoke to Moses: 2 “Speak to the Israelites and tell them, ‘I am the Lord your God! 3 You must not do as they do in the land of Egypt where you have been living,
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Heb “As the work [or “deed”] of the land of Egypt, which you were dwelling in it, you must not do.”

and you must not do as they do in the land of Canaan into which I am about to bring you;
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Heb “and as the work [or “deed”] of the land of Canaan which I am bringing you to there, you must not do.” The participle “I am bringing” is inceptive; the Lord is “about to” bring them into the land of Canaan, as opposed to their having dwelt previously in the land of Egypt (see the first part of the verse).

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The Hebrew term translated “regulation” (מִשְׁפָּט, mishpat) refers to the set of regulations about to be set forth in the following chapters (cf. Lev 19:37; 20:22; 25:18; 26:46). Note especially the thematic and formulaic relationships between the introduction here in Lev 18:1–5 and the paraenesis in Lev 20:22–26, both of which refer explicitly to the corrupt nations and the need to separate from them by keeping the Lord’s regulations.

my statutes and my regulations; anyone who does so will live by keeping them.
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Heb “which the man shall do them and shall live in them.” The term for “a man, human being; mankind” (אָדָם, ’adam; see the note on Lev 1:2) in this case refers to any person among “mankind,” male or female. The expression וָחַי (vakhay, “and shall live”) looks like the adjective “living” so it is written וְחָיָה (vekhayah) in Smr, but the MT form is simply the same verb written as a double ayin verb (see HALOT 309 s.v. חיה qal and GKC 218 #76.i; cf. Lev 25:35).

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Heb “to uncover [her] nakedness” (cf. KJV, ASV, NASB, NRSV), which is clearly euphemistic for sexual intercourse (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119). This expression occurs a number of times in the following context and is generally translated “have sexual intercourse with [someone],” although in the case of the father mentioned in the following verse the expression may be connected to the shame or disgrace that would belong to the father whose wife’s sexuality is violated by his son. See the note on the word “mother” in v. 7.

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The general statement prohibiting sexual intercourse between close relatives serves as an opening summary statement for the following section, which gives details concerning which degrees of relationship are specifically forbidden.

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The verbal negative here is the same as that used in the Ten Commandments (Exod 20:4–5, 7, 13–17). It suggests permanent prohibition rather than a simple negative command and could, therefore, be rendered “must not” here and throughout the following section as it is in vv. 3–4 above.

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Commentators suggest that the point of referring to the father’s nakedness is that the mother’s sexuality belongs to the father and is forbidden to the son on that account (see B. A. Levine, Leviticus [JPSTC], 120, and J. E. Hartley, Leviticus [WBC], 294). The expression may, however, derive from the shame of nakedness when exposed. If one exposes his mother’s nakedness to himself it is like openly exposing the father’s nakedness (cf. Gen 9:22–23 with the background of Gen 2:25 and 3:7, 21). The same essential construction is used in v. 10 where the latter explanation makes more sense than the former.

She is your mother; you must not have intercourse with her. 8 You must not have sexual intercourse with your father’s wife; she is your father’s nakedness.
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Heb “the nakedness of your father she is.” See the note on v. 7 above. This law refers to another wife of the man’s father, who is not that man’s mother. The laws in the Pentateuch sometimes assume the possibility that a man may have more than one wife (cf., e.g., Deut 21:15–17).

9 You must not have sexual intercourse with your sister, whether she is your father’s daughter or your mother’s daughter,
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10 You must not expose the nakedness of your son’s daughter or your daughter’s daughter by having sexual intercourse with them, because they are your own nakedness.
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That is, to have sexual intercourse with one’s granddaughter would be like openly exposing one’s own shameful nakedness (see the note on v. 7 above).

11 You must not have sexual intercourse with the daughter of your father’s wife born of your father; she is your sister. You must not have intercourse with her.
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Heb “The nakedness of the daughter of your father’s wife born of your father, she is your sister; you must not uncover her nakedness.” That is, a half sister, the daughter of the man’s father by another wife, who is not the man’s mother, is to be considered a true sister. Therefore, the man must not have sexual intercourse with her.

12 You must not have sexual intercourse with your father’s sister; she is your father’s flesh.
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A few medieval Hebrew mss, the LXX, Syriac, and Vulgate all read “because she is the flesh of your father,” like the MT of v. 13.

13 You must not have sexual intercourse with your mother’s sister, because she is your mother’s flesh. 14 You must not expose the nakedness of your father’s brother; you must not approach his wife to have sexual intercourse with her.
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Heb “you must not draw near to his wife.” In the context this refers to approaching one’s aunt to have sexual intercourse with her, so this has been specified in the translation for clarity.

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As in v. 12 (see the note there), some mss and versions have “because she is your aunt.”

15 You must not have sexual intercourse with your daughter-in-law; she is your son’s wife. You must not have intercourse with her. 16 You must not have sexual intercourse with your brother’s wife; she is your brother’s nakedness.
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17 You must not have sexual intercourse with both a woman and her daughter; you must not take as wife either her son’s daughter or her daughter’s daughter to have intercourse with them.
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Heb “You must not uncover the nakedness of both a woman and her daughter; the daughter of her son and the daughter of her daughter you must not take to uncover her nakedness.” Translating “her” as “them” provides consistency in the English. In this kind of context, “take” means to “take in marriage” (cf. also v. 18). The LXX and Syriac have “their nakedness,” referring to the nakedness of the woman’s granddaughters, rather than the nakedness of the woman herself.

18 You must not take a woman in marriage and then marry her sister as a rival wife
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Or “as a concubine”; Heb “And a woman to her sister you shall not take to be a second wife [or “to be a concubine”].” According to HALOT 1059 s.v. III צרר, the infinitive “to be a second wife” (לִצְרֹר, litsror) is a denominative verb from II צָרָה A (“concubine; second wife”), which, in turn, derives from II צר “to treat with hostility” (cf. J. E. Hartley, Leviticus [WBC], 283, and B. A. Levine, Leviticus [JPSTC], 122).

to have sexual intercourse with her. 19 “‘You must not approach a woman in her menstrual impurity
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Heb “in the menstruation of her impurity”; NIV “during the uncleanness of her monthly period.”

to have sexual intercourse with her. 20 You must not have sexual intercourse
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Heb “And to the wife of your fellow citizen you shall not give your layer for seed.” The meaning of “your layer” (שְׁכָבְתְּךָ, shekhavtekha) is uncertain (see B. A. Levine, Leviticus [JPSTC], 122, “you shall not place your layer of semen”; but cf. also J. E. Hartley, Leviticus [WBC], 283, and the literature cited there for the rendering, “you shall not give your penis for seed”).

with the wife of your fellow citizen to become unclean with her. 21 You must not give any of your children as an offering to Molech,
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Heb “And from your seed you shall not give to cause to pass over to Molech.” Smr (cf. also the LXX) has “to cause to serve” rather than “to cause to pass over.” For detailed remarks on Molech and Molech worship see N. H. Snaith, Leviticus and Numbers (NCBC), 87–88; P. J. Budd, Leviticus (NCBC), 259–60; and J. E. Hartley, Leviticus (WBC), 333-37, and the literature cited there. It could refer to either human sacrifice or a devotion of children to some sort of service of Molech, perhaps of a sexual sort (cf. Lev 20:2–5; 2 Kgs 23:10, etc.). The inclusion of this prohibition against Molech worship here may be due to some sexual connection of this kind, or perhaps simply to the lexical link between זֶרַע (zera’) meaning “seed, semen” in v. 20 but “offspring” in v. 21.

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The Hebrew term תּוֹעֵבָה (to’evah, rendered “detestable act”) refers to the repugnant practices of foreigners, whether from the viewpoint of other peoples toward the Hebrews (e.g., Gen 43:32; 46:34; Exod 8:26) or of the Lord toward other peoples (see esp. Lev 18:26–27, 29–30). It can also designate, as here, detestable acts that might be perpetrated by the native peoples (it is used again in reference to homosexuality in Lev 20:13; cf. also its use for unclean food, Deut 14:3; idol worship, Isa 41:24; remarriage to a former wife who has been married to someone else in between, Deut 24:4).

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